In a sacred space, the devotee prepares to worship the Sun, accompanied by his attendants, invoking the mantra “svakholkāya” to seek happiness and success. With reverence, a ritual circle is drawn, and its limbs are honored. Within this circle, a golden vessel—measured by the Māgadha prastha—is placed. The vessel is filled with fragrant water mixed with red sandalwood, red flowers, sesame seeds, kuśa grass, and whole grains of rice, creating a pure and auspicious offering. Using dūrvā grass, apāmārga, cow’s milk, or simply pure water, the devotee kneels, bowing deeply to the deity within the circle. The golden vessel is then placed atop the head, and arghya is offered to Śiva—either with joined palms and water accompanied by darbha grass, reciting the root mantra, or by lifting the vessel as an offering to Śiva, who dwells in the sky as the Sun. Ritual gestures purify the hands, and the devotee contemplates Śiva, who is composed of the five Brahmans—from Īśāna to Sadyaṃta. Sacred ash is taken, mantras recited, and the ash is applied to the limbs, beginning with the head, then the face, heart, secret parts, and feet, in order. The root mantra is used to touch all limbs, and the devotee changes into clean garments. Once dressed, the devotee bows twice, sprinkles the garment with water sanctified by eleven mantras, or covers the cloth, bows again, and remembers Śiva. With hands placed downward, the tripuṇḍra is drawn with ash—distinctly and in order—on the forehead using fragrant water. Whether the mark is round, square, a dot, or crescent, the same mark is applied to the arms, crown of the head, and between the breasts. However, full body anointment is not the same as the tripuṇḍra marks; thus, only the tripuṇḍra should be drawn. Rudrākṣa beads are then worn on the head, neck, ears, and hands. These beads should be golden in color, unbroken, auspicious, and not previously worn by others. For brāhmaṇas and others, the best beads are yellow, followed by red, then black. If these are unavailable, whatever pure beads are obtained may be used, but lower types should not be worn by higher castes, nor higher types by lower castes. Impure individuals must never wear the beads; they should be worn at proper times—ideally at the three junctions of the day, or at least twice, or even once. After bathing and other purificatory rites as possible, the devotee proceeds to worship the Supreme Lord, arranging a pleasing seat in the place of worship. Facing east or north, the devotee meditates on the god and goddess, bows to the white-clad, peaceful disciples, and to the teacher. Bowing again to Śiva, the eight names are recited: Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Healer of the world, All-knower, and Supreme Self. Alternatively, “Shiva” may be recited with the eleventh added. Meditation is focused at the tip of the tongue on a mass of light to remove disease and afflictions. The feet are washed, and the hands anointed with sandal paste, then the hand-nyasa is performed, beginning with purification of the hands. Nyasa is of three kinds: maintenance, creation, and dissolution. Maintenance-nyasa is for householders; creation-nyasa for celibates; dissolution-nyasa for ascetics and forest-dwellers; for a married woman without a husband, maintenance-nyasa applies. For maidens, creation-nyasa and its characteristics are described: from the thumb to the little finger is maintenance-nyasa; from the right thumb to the left thumb is creation-nyasa; the reverse is dissolution-nyasa. On the fingers, the syllables from “na” to “ma” with bindu are placed in order, and Shiva is placed on the palms and ring fingers. After performing the weapon-nyasa, the weapon-mantra is established in the ten directions. The five kalas, beginning with nivritti and embodying the five elements, are placed along with their lords—marked with their signs—in the heart, throat, palate, between the brows, and crown of the head. Each is bound with its seed-syllable and contemplated in its seed; purification is achieved by reciting the five-syllabled mantra. The breath is restrained according to the number of gunas, and the elemental knots are cut with the weapon-mantra and its gesture. The breath is directed through the suṣumnā channel, sending the self upward to unite with the radiance of Śiva after exiting through the crown. The body is dried with the breath and burned with the fire of time; then, by upward movement, the kalas are gathered with the breath. Having dissolved and burned the body, the kalas are touched with the ocean, flooding the body with nectar and restoring it to its proper place. Even what has become ashes is flooded with nectar after dissolution and burning, without creation of kalas. Within that body composed of knowledge, the self—like a lamp’s flame, emerged from Śiva—is united with the Brahmarandhra. Meditating on that which has entered within the body, in the lotus of the heart, the devotee again anoints the body made of knowledge with a shower of nectar. The assignment of the hands is performed, preceded by their purification, followed by the assignment of the body using the great seal. After assigning the limbs according to Śiva’s method, the letters are assigned at the joints of the hands, feet, and other places. Next, the six limbs are assigned, together with the six classes, and the binding of the directions is performed in order, beginning with the southeast. Alternatively, only the assignment of the five limbs may be performed, beginning with the head, and the assignment of the six limbs, omitting purification of the elements and similar rites. Thus, the devotee completes the sacred ritual, purified and united with Śiva, ready for worship and meditation.